Job 2:10
Verse
Context
Sermons
John Piper
Otto KoningJohn Piper
Walter Beuttler
Stephen Kaung
Basilea Schlink
W.F. AndersonSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Thou speakest as one of the foolish - Thou speakest like an infidel; like one who has no knowledge of God, of religion, or of a future state. The Targum, who calls this woman Dinah, translates thus: "Thou speakest like one of those women who have wrought folly in the house of their father." This is in reference to an ancient rabbinical opinion, that Job lived in the days of the patriarch Jacob, whose daughter Dinah he had married. Shall we receive good - This we have received in great abundance for many years: And shall we not receive evil? - Shall we murmur when He afflicts us for a day, who has given us health for so many years? Shall we blaspheme his name for momentary privations, who has given us such a long succession or enjoyments? His blessings are his own: he never gave them to us; they were only lent. We have had the long, the free, the unmerited use of them; and shall we be offended at the Owner, when he comes to reclaim his own property? This would be foolish, ungrateful, and wicked. So may every one reason who is suffering from adversity. But who, besides Job, reasons thus? Man is naturally discontented and ungrateful. In all this did not Job sin with his lips - The Chaldee adds, But in his heart he thought words. He had surmisings of heart, though he let nothing escape from his lips.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
10 But he said to her, As one of the ungodly would speak, thou speakest. Shall we receive good from God, and shall we not also receive evil? The answer of Job is strong but not harsh, for the אחת (comp. Sa2 13:13) is somewhat soothing. The translation "as one of the foolish women" does not correspond to the Hebrew; נבל is one wxo thinks madly and acts impiously. What follows is a double question, גּם for הגם. The גּם stands at the beginning of the sentence, but logically belongs to the second part, towards which pronunciation and reading must hurry over the first, - a frequent occurrence after interrogative particles, e.g., Num 16:22; Isa 5:4; after causal particles, e.g., Isa 12:1; Pro 1:24; after the negative פּן, Deu 8:12., and often. Hupfeld renders the thought expressed in the double question very correctly: bonum quidem hucusque a Deo accepimus, malum vero jam non item accipiemus? גּם is found also elsewhere at the beginning of a sentence, although belonging to a later clause, and that indeed not always the one immediately following, e.g., Hos 6:11; Zac 9:11; the same syntax is to be found with אף, אך, and רק. קבּל, like תּמּה, is a word common to the book of Job and Proverbs (Pro 19:20); besides these, it is found only in books written after the exile, and is more Aramaic than Hebraic. By this answer which Job gives to his wife, he has repelled the sixth temptation. For 10b In all this Job sinned not with his lips. Job 2:10 10b In all this Job sinned not with his lips. The Targum adds: but in his thoughts he already cherished sinful words. בּשׂפתיו is certainly not undesignedly introduced here and omitted in Job 1:22. The temptation to murmur was now already at work within him, but he was its master, so that no murmur escaped him.
Jamieson-Fausset-Brown Bible Commentary
the foolish women--Sin and folly are allied in Scripture (Sa1 25:25; Sa2 13:13; Psa 14:1). receive evil--bear willingly (Lam 3:39).
John Gill Bible Commentary
Now when Job's three friends heard of all this evil that was come upon him,.... Of the loss of his substance, servants, and children, and of his own health; the news of which soon spread in the adjacent countries, Job being a person of great note, and his calamity so very extraordinary and uncommon: who these three friends were is after observed; they living at some distance from him, held a correspondence with him, and he with them, being good men; and now act the friendly part in paying him a visit under such circumstances; Pro 17:17; they came everyone from his own place; from the country, city, town, or habitations where they lived; whether they walked or rode is not said, their names are as follow: Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite; the first of these, Eliphaz, was either from Teman, a city in Edom, on the borders of Arabia Deserta, as the Targum; or a descendant of Teman, a grandson of Esau; not Eliphaz the son of Esau, Gen 36:11 as the Targum on that place says; for he was the father of Teman, from whom this Eliphaz sprang: the second, Bildad, was a descendant from Shuah, a son of Abraham, by Keturah, Gen 25:2; whose posterity with geographers are called Sauchites, Sauchaeans, Sacceans, and settled in Arabia Deserta, from whence Bildad came: the third, Zophar the Naamathite, who he was, and why so called, is not certain; there is nothing but conjectures concerning him; it is most probable that he lived in Arabia Deserta, or on the borders of it, near to Job's country and that of his other two friends (n); there was a Naamath in the land of Uz, which was Job's country according to Fretelius (o): the Septuagint version calls Eliphaz the king of the Temanites, and Bildad the tyrannus, or governor, of the Sauchaens, and Zophar king of the Minaeans (p): for they had made an appointment together; upon hearing of Job's trouble, they got together, and fixed upon a time and place to meet together and proceed on in their journey to Job's house: to come to mourn with him, and to comfort him; the first word signifies to "move to him" (q) not as Sephorno explains it, to go with him from place to place, that he might not lay hands on himself; but rather, as the Latin interpreter of the Targum, to move their heads at him; as persons, to show their concern for, and sympathy with, the afflicted, shake their heads at them: the meaning is, that they came to condole his misfortunes, and to speak a word of comfort to him under them; and no doubt but they came with a real and sincere intent to do this, though they proved miserable comforters of him; Job 16:2. (n) Vid. Spanhem. Hist. Jobi, c. 11. sect. 3. &c. (o) Apud Adrichom. Theatrum. T. S. p. 21. (p) So Aristeas, Philo and Polyhistor apud Euseb. Praepar. Evangel. l. 9. c. 25. p. 431. (q) "verbum" "migrare, et sese movere significat", Mercerus, so Ben Melech.
Tyndale Open Study Notes
2:10 Job’s acceptance of bad as well as good things from God’s hand demonstrates his righteousness and faith (cp. 1:21; 2 Sam 12:16-20; Luke 22:42). • By saying nothing wrong, Job controlled his tongue (Prov 13:3; 21:23; see Jas 3:2).
Job 2:10
Job Loses His Health
9Then Job’s wife said to him, “Do you still retain your integrity? Curse God and die!” 10“You speak as a foolish woman speaks,” he told her. “Should we accept from God only good and not adversity?” In all this, Job did not sin in what he said.
- Scripture
- Sermons
- Commentary
Job - Part 2
By John Piper1.4K01:40JOB 1:21JOB 2:10JOB 13:15JOB 19:25JOB 23:10JOB 42:2PHP 3:8In this sermon, Job is depicted as a faithful servant of God who endures great suffering and loss. Job responds to his trials by tearing his clothes and falling face down on the ground, expressing his deep grief and surrender to God. He acknowledges that he came into the world with nothing and will leave with nothing, but recognizes that God is the one who gives and takes away. The sermon encourages listeners to learn from Job's example and find solace in the fact that even in the midst of loss, God is still sovereign and can satisfy the deepest longings of our souls.
Living in God's Compound
By Otto Koning1.4K36:10TestimonyJOB 1:8JOB 2:3JOB 2:10JOB 19:25PSA 91:5PSA 91:9PSA 91:11PSA 91:14In this sermon, the speaker shares a personal testimony of how God transformed his family's life. He talks about how his son repented and became a soul winner after attending a life action camp. The speaker also mentions how his daughters' attitude towards food changed, and they started appreciating healthy eating. Additionally, he shares a harrowing experience where a ball of fire narrowly missed his son and daughters in the basement of their home. Through these experiences, the speaker emphasizes the importance of having the right relationships with oneself, others, God, and Satan, as demonstrated by Job in the Bible.
Job - Part 3
By John Piper1.3K02:12GEN 50:20JOB 2:10PSA 34:8ROM 8:28JAS 1:171PE 5:10REV 3:19In this sermon, the speaker discusses the concept of God's role in sickness and suffering. They argue that God has not relinquished control over Satan, but rather allows him to operate within certain boundaries set by the Lord. The speaker's daughter, Jemima, questions why God would make someone sick and take away their loved ones. The speaker explains that God allows suffering to reveal our true dependence on Him and to show that He is not our enemy, but rather a kind and gentle God. The speaker also mentions that some people wrongly believe that God's kindness and tenderness are the only aspects of His character, neglecting the importance of His severity and discipline.
Knowing God's Ways - Part 1
By Walter Beuttler1.2K50:05Knowing GodEXO 33:13JOB 2:10PSA 103:7PRO 3:5ISA 55:8MAT 6:33ROM 8:28In this sermon, the speaker shares a personal story of leaving his home country and facing challenges in America. He describes how his mother held onto his hand as he boarded a train, unwilling to let go. Despite the difficulties he faced in New York City, including being jobless and without friends, he was saved from a desperate situation by hearing a voice that made him reconsider taking his own life. The speaker then transitions to discussing the importance of knowing the ways of the Lord and how it can help us in times of difficulty and uncertainty.
Job #2: The Soul's Searching
By Stephen Kaung1.0K48:56JOB 1:21JOB 2:10PSA 22:6In this sermon, the preacher discusses the story of Job and his friends in the Bible. He suggests that the conversations between Job and his friends can be seen as an allegory or parable representing the inner struggles of the human soul before God. The preacher emphasizes the importance of having a naked soul before God, stripped of all external factors, in order to truly understand oneself. He also highlights the conflict between the will of Job and the will of his friends, representing the internal battle within a person. The sermon concludes with Job expressing his deep anguish and questioning the purpose of his suffering.
Lord, I Trust You!
By Basilea Schlink63204:35Radio ShowJOB 2:10PSA 34:18PRO 3:5ROM 13:1HEB 12:6JAS 4:71PE 5:6In this sermon, the speaker emphasizes the importance of trust in God rather than rebellion. They highlight the downfall of society, attributing it to rebellion against authority and God's commandments. The speaker references the story of Job, who endured immense trials and suffering but did not sin or rebel against God. They explain that Satan is always present, trying to make us rebel against God, but we can choose to trust instead. The sermon encourages humility and submission in the face of difficulties, reminding listeners that God knows our strength and will never give us more than we can handle.
The Life of Abraham - Part 7
By W.F. Anderson37500:00GEN 18:23GEN 19:29JOB 2:10JOB 2:13In this sermon, the speaker emphasizes the importance of approaching the Bible not just as a source of facts or ammunition, but as a way to understand the heart and mind of God. He encourages listeners to seek God's longings and desires, and to let them become their own. The speaker also highlights the example of Abraham, who poured out his heart and mind to God, demonstrating a deep friendship and trust. The sermon concludes by reminding listeners that God has called them his friends and invites them to come to the Bible with a disciplined approach, but also with a desire to hear the heart of God.
Holiness: What It Is Not, and What It Is
By Samuel Logan Brengle0Trials and TemptationsUnderstanding HolinessJOB 2:10PSA 34:19ISA 53:3ROM 11:161CO 10:122CO 12:9COL 4:12HEB 4:15JAS 1:21PE 1:16Samuel Logan Brengle emphasizes that holiness is often misunderstood; it is not a constant state of joy, freedom from temptation, infirmities, or afflictions. Instead, holiness is characterized by a pure heart and a deep relationship with God, allowing for growth and development even amidst trials. He illustrates that even holy figures like Jesus and Paul faced temptations and suffering, yet their holiness was defined by their love, patience, and perseverance through difficulties. Brengle concludes that true holiness is a state of conformity to God's nature, achieved through faith and the work of the Holy Spirit, leading to a life of peace and joy despite life's challenges.
The Crook in the Lot - Part 1
By Thomas Boston0JOB 2:10PSA 46:10PSA 62:5PRO 3:5ISA 45:9ROM 8:28PHP 4:6HEB 12:11JAS 4:71PE 5:6Thomas Boston preaches about the importance of recognizing that the crook in our lot is of God's making, designed for various purposes such as trial, correction, prevention of sin, and exercise of grace. He emphasizes the need for Christians to submit to the crook in their lot, understanding that it is part of God's sovereign and beneficial plan for their lives. Boston encourages believers to welcome the discipline of the crook, knowing that it is a means of nurturing their faith, weaning them from the world, and prompting them to seek their ultimate rest in God.
The Danger of Deception
By Charles Finney0IntegrityHonestyJOB 2:10PRO 11:1MAT 5:37LUK 16:10COL 3:23Charles Finney warns against the danger of deception, emphasizing that dishonesty in small matters reflects a lack of true integrity and principle. He argues that if one is unjust in little things, it reveals a heart not governed by genuine honesty, as true love for God and neighbor would prevent such behavior. Finney illustrates this with examples, including the story of Job, and stresses that moral inconsistency leads to a false sense of righteousness. He calls for believers to cultivate integrity in all aspects of life, as even small acts of dishonesty can tarnish the witness of Christians. Ultimately, he urges that true honesty must be universal, affecting both great and small matters.
What to Speak When You Suffer
By R. Stanley0JOB 1:21JOB 2:10JOB 6:24JOB 7:17JOB 9:10JOB 13:15JOB 19:25JOB 42:7MAT 12:34ROM 8:18JAS 1:19R. Stanley preaches on the importance of being slow to speak, emphasizing that patience in words is the crown of a perfect life. He highlights how our troubles often stem from careless or harsh words, which can damage relationships and disturb our fellowship with God. Drawing from the story of Job, he encourages believers to make confessions during times of suffering, such as praising God in all situations, accepting whatever God allows, being open to correction, acknowledging unworthiness of God's favor, trusting God in darkness, serving a God worth suffering for, and looking forward to future glory.
Homily 38 on the Acts of the Apostles
By St. John Chrysostom0GEN 48:16JOB 2:10PSA 50:13ACT 17:16ROM 14:92CO 5:10John Chrysostom preaches about Paul's experiences in Athens, highlighting his encounters with idolatry, Jews, and philosophers. Paul's boldness in proclaiming Jesus and the Resurrection to the Athenians, despite their misunderstandings, demonstrates the need for repentance and the judgment to come. Chrysostom emphasizes the importance of recognizing God's hand in our lives through specific instances of protection and deliverance, urging listeners to remember and be thankful for God's mercy and providence.
Job's Lesson
By Edwin Fesche0JOB 2:10Edwin Fesche delves into the book of Job, exploring the major theme of God's involvement in human suffering. Job, a righteous man, becomes the target of Satan's attacks, leading to a profound spiritual battle. Despite immense trials, Job remains faithful, showcasing unwavering trust in God even in the face of immense suffering and loss. Through Job's experiences, we witness the power of God's sovereignty and the importance of maintaining faith and integrity in times of adversity. Ultimately, Job's story serves as a testament to the transformative power of recognizing one's own depravity and embracing repentance before an infinite God.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Thou speakest as one of the foolish - Thou speakest like an infidel; like one who has no knowledge of God, of religion, or of a future state. The Targum, who calls this woman Dinah, translates thus: "Thou speakest like one of those women who have wrought folly in the house of their father." This is in reference to an ancient rabbinical opinion, that Job lived in the days of the patriarch Jacob, whose daughter Dinah he had married. Shall we receive good - This we have received in great abundance for many years: And shall we not receive evil? - Shall we murmur when He afflicts us for a day, who has given us health for so many years? Shall we blaspheme his name for momentary privations, who has given us such a long succession or enjoyments? His blessings are his own: he never gave them to us; they were only lent. We have had the long, the free, the unmerited use of them; and shall we be offended at the Owner, when he comes to reclaim his own property? This would be foolish, ungrateful, and wicked. So may every one reason who is suffering from adversity. But who, besides Job, reasons thus? Man is naturally discontented and ungrateful. In all this did not Job sin with his lips - The Chaldee adds, But in his heart he thought words. He had surmisings of heart, though he let nothing escape from his lips.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
10 But he said to her, As one of the ungodly would speak, thou speakest. Shall we receive good from God, and shall we not also receive evil? The answer of Job is strong but not harsh, for the אחת (comp. Sa2 13:13) is somewhat soothing. The translation "as one of the foolish women" does not correspond to the Hebrew; נבל is one wxo thinks madly and acts impiously. What follows is a double question, גּם for הגם. The גּם stands at the beginning of the sentence, but logically belongs to the second part, towards which pronunciation and reading must hurry over the first, - a frequent occurrence after interrogative particles, e.g., Num 16:22; Isa 5:4; after causal particles, e.g., Isa 12:1; Pro 1:24; after the negative פּן, Deu 8:12., and often. Hupfeld renders the thought expressed in the double question very correctly: bonum quidem hucusque a Deo accepimus, malum vero jam non item accipiemus? גּם is found also elsewhere at the beginning of a sentence, although belonging to a later clause, and that indeed not always the one immediately following, e.g., Hos 6:11; Zac 9:11; the same syntax is to be found with אף, אך, and רק. קבּל, like תּמּה, is a word common to the book of Job and Proverbs (Pro 19:20); besides these, it is found only in books written after the exile, and is more Aramaic than Hebraic. By this answer which Job gives to his wife, he has repelled the sixth temptation. For 10b In all this Job sinned not with his lips. Job 2:10 10b In all this Job sinned not with his lips. The Targum adds: but in his thoughts he already cherished sinful words. בּשׂפתיו is certainly not undesignedly introduced here and omitted in Job 1:22. The temptation to murmur was now already at work within him, but he was its master, so that no murmur escaped him.
Jamieson-Fausset-Brown Bible Commentary
the foolish women--Sin and folly are allied in Scripture (Sa1 25:25; Sa2 13:13; Psa 14:1). receive evil--bear willingly (Lam 3:39).
John Gill Bible Commentary
Now when Job's three friends heard of all this evil that was come upon him,.... Of the loss of his substance, servants, and children, and of his own health; the news of which soon spread in the adjacent countries, Job being a person of great note, and his calamity so very extraordinary and uncommon: who these three friends were is after observed; they living at some distance from him, held a correspondence with him, and he with them, being good men; and now act the friendly part in paying him a visit under such circumstances; Pro 17:17; they came everyone from his own place; from the country, city, town, or habitations where they lived; whether they walked or rode is not said, their names are as follow: Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite; the first of these, Eliphaz, was either from Teman, a city in Edom, on the borders of Arabia Deserta, as the Targum; or a descendant of Teman, a grandson of Esau; not Eliphaz the son of Esau, Gen 36:11 as the Targum on that place says; for he was the father of Teman, from whom this Eliphaz sprang: the second, Bildad, was a descendant from Shuah, a son of Abraham, by Keturah, Gen 25:2; whose posterity with geographers are called Sauchites, Sauchaeans, Sacceans, and settled in Arabia Deserta, from whence Bildad came: the third, Zophar the Naamathite, who he was, and why so called, is not certain; there is nothing but conjectures concerning him; it is most probable that he lived in Arabia Deserta, or on the borders of it, near to Job's country and that of his other two friends (n); there was a Naamath in the land of Uz, which was Job's country according to Fretelius (o): the Septuagint version calls Eliphaz the king of the Temanites, and Bildad the tyrannus, or governor, of the Sauchaens, and Zophar king of the Minaeans (p): for they had made an appointment together; upon hearing of Job's trouble, they got together, and fixed upon a time and place to meet together and proceed on in their journey to Job's house: to come to mourn with him, and to comfort him; the first word signifies to "move to him" (q) not as Sephorno explains it, to go with him from place to place, that he might not lay hands on himself; but rather, as the Latin interpreter of the Targum, to move their heads at him; as persons, to show their concern for, and sympathy with, the afflicted, shake their heads at them: the meaning is, that they came to condole his misfortunes, and to speak a word of comfort to him under them; and no doubt but they came with a real and sincere intent to do this, though they proved miserable comforters of him; Job 16:2. (n) Vid. Spanhem. Hist. Jobi, c. 11. sect. 3. &c. (o) Apud Adrichom. Theatrum. T. S. p. 21. (p) So Aristeas, Philo and Polyhistor apud Euseb. Praepar. Evangel. l. 9. c. 25. p. 431. (q) "verbum" "migrare, et sese movere significat", Mercerus, so Ben Melech.
Tyndale Open Study Notes
2:10 Job’s acceptance of bad as well as good things from God’s hand demonstrates his righteousness and faith (cp. 1:21; 2 Sam 12:16-20; Luke 22:42). • By saying nothing wrong, Job controlled his tongue (Prov 13:3; 21:23; see Jas 3:2).